Protohistory of Themiclesia
The Protohistory of Themiclesia (先史, ser-s.rje′) refers to the instances where non-Themiclesian authors refer to Themiclesia, chiefly prior to the advent of written history in Themiclesia. The term Protohistoric Period (大古, ladh-ka′) is also the name of a period in Themiclesian history, prior to the Dark Ages. The dating of the Protohistoric Period depends on the dates of the materials that reference it; conventionally, the dates from 2000 to 800 BCE are used.
Study of the period
The modern study of the protohistory of Themiclesia is usually attributed to the seminal monograph Studies on Themiclesian Antiquity published by Benedict S. Kun in 1798. Pursuing the importance of lapis lazuli and turquoise in the early history of Themiclesia, Kun began collecting what he believed to be references to Themiclesia in other cultures, feeling that the thitherto-unquestioned notion that Themiclesia was founded by Menghean settlers to be inconclusive. While many of his claims proved spurious, references to Themiclesian gems in ancient Maverican poetry was subsequently confirmed by other scholars. The confirmation of Maverican references to prehistoric Themiclesia was seen as a watershed moment for Themiclesian historiography, which had exclusively relied on Menghean literature to describe Themiclesia prior to the advent of written history.
After the decipherment of the Achahan script in the 20th century, scholars discovered more early references to Themiclesia, but some of these remained contentious. One tablet used the phrase "place where the sky meets the earth and forms sky-blue stones" to describe the source of lapis lazuli ore; one scholar in the field identifies this with Themiclesia due to its perceived distance and mineral output, but others believe it merely refers to a distant place and cannot definitively point to Themiclesia. Other tablets refer to Themiclesia with more certainty, often with the descriptor of "the western end of dry land".
History
While there are confirmed references to Themiclesia spanning 2000 to 800 BCE, there is no historical work in sensu stricto. Scholars have attempted to combine references in external texts with archaeological findings to reconstruct pre-Meng Themiclesia, with varying degrees of success.
There are a number of prehistoric societies in Themiclesia that have very probably interacted with Proto-Chikai or Achahan states. The Sarcophagus Culture, noted for its pastoral lifestyle and large, stationary communal sarcoaphagi, is a plausible candidate for the early circulation of lapis lazuli and turquoise from Themiclesia. It was not associated with the extraction of minerals, likely exchanging it for wool with other cultures towards northwestern Themiclesia. Unpolished lapis lazuli was used as funerary ornaments and typically placed in the hand of the deceased. The Sarcophagus Culture did not developed permanent settlements or central authority that could influence the trade of gemstones, but they were probably traded through mutual contact between pastoral groups in transhumance and longer patterns of migration. Their movement permitted the minerals to travel into northern Maverica, where further contact with Chikai or Achahan merchants was possible. As the earliest Sarcophagus Culture burials with lapis lazuli date to the 3rd millennium, such a scenario predates the opening of the Lapis Road in the 12th century but would readily explain the presence of lapis lazuli in eastern Hemithea during this period.
The expansion of Achahan Empire under King Adaran in the 13th century led to permanent Achahan presence in northern Maverica. This in turn permitted merchants to establish regular contact with nomadic groups in the area and trace the origins of lapis lazuli, ultimately creating the Lapis Road recorded in Achahan literature as an accomplishment in tribute to King Adaran. In Sarcophagus Culture burial sites, an increase in bronze grave goods is seen to be reflective of increased frequency of trade. The name of the nomadic group from which Achahan merchants obtained lapis lazuli is usually called N-Q-R, whose pronunciation is uncertain as it contains a determinative whose meaning is lost. While the identification of N-Q-R with the Sarcophagus Culture is ultimately uncertain because it has left no clue as to its language, pictorial evidence of a man wearing an tunic fastened with a knotty chain thought to be distinctive of the culture is depicted on the Black Obelisk of King Adaran with the caption:
I have received 1,000 sky-blue stones and 1,000 sea-blue stones from N-Q-R (?), a herder from the Far West.
And again on a wall inscription in the front gate to the city of Achahan and in its throne hall, dated around 1200 BCE, recounting the king's depredations:
And N-Q-R, a herder from the Far West, whom my grandfather has subdued and my father has subdued, bowed down to my foot, giving me 5,000 sky-blue stones and 5,000 deep-blue stones, and putting his men, women, flock, and goods upon my kingship and my power. He said, "Thou art king of Achahan, king of the desert, king of the pastures, king of all the cities, king of kings." My grandfather's domain, I have preserved and magnified.
I have placed the gold of P-N-S and the blueness of N-Q-R upon my grandfather's throne and my father's crown.
Sources
Maverica
In the Old Maverican poety of the Ṛgveda, particularly in poems 2.21, 2.24, 5.10, and 7.9, lapis lazuli are described as having been brought from "across the sea". This sea is identified with the Inland Sea that now forms part of the border between Maverica and Themiclesia today.
Proto-Chikai and Achahan cultures
The Proto-Chikai cuneiform tablet CK3101, reading "on account of the sky-blue stones and sea-blue stones from the occidental land across the desert", is usually intepreted to be a reference to the area that is now Themiclesia and its richly-exploited mineral deposits of lapis lazuli and turquoise. After